not euill all the daies of her life Now where this wisdome and discretion is wanting there the wife may not take vpon her this duetie which is better not done then done foolishly and without discretion Sect. 5. Secondly she must giue with meekenesse and reuerence towards her husband Secondly she must performe this duetie with all meekenesse and humilitie of spirit with all reuerence and due respect vnto her husbands authoritie with acknowledgement of her subiection in all things lawfull that hereby she may winne him by her christian cariage and conuersation to a liking and allowance of her good works yea also if it be possible to the practise and imitation of them according to that 1. Pet. 3. 1. Yee 1. Pet. 3. 1. wiues be in subiection to your owne husbands that if they obey not the word they also may without the word be wonne by the conuersation of the wiues to which purpose he further perswadeth them to adorne themselues with the ornament of a meeke and quiet spirit which is in the sight of God of great price Sect. 6. Thirdly she must not giue her husband any cause of offence Thirdly she must in the manner of doing these good workes carefully auoide the giuing vnto her husband any iust cause of offence and not presume to vse any pride or arrogancie stomacke and sturdinesse insolent and contemptuous behauiour whereby shee shall more disgrace her good deedes then they can grace her For the Apostle will in no case permit the woman to vsurpe authoritie ouer the man 1. Tim. 2. 10. vnto which 1. Tim. 2. 10. fault they are most subiect when they see their husbands defects and know that truth and right is on their side whereby oftentimes it commeth to passe that they spoyle a good cause by ill handling and are more blame-worthy in their manner of doing good then their husbands are for neglecting the good it selfe But of this all christian women must take heede seeing by such behauiour they doe not onely disgrace themselues and their profession but also for want of due obedience to their husbands doe cause the word of God which they take into their mouthes to defend their courses to bee blasphemed as it is Tit. 2. 5. whereas on the other side if they performe Tit. 2. 5. these christian duties with all due reuerence towards him whom God hath set ouer them it will appeare that they doe them with a good conscience and in obedience to God and that the feare of their husbands would restraine them if it were not ouer-maistred with a greater feare euen the sincere and true feare of almighty God Sect. 7. Fourthly she must not disgrace her husband by publishing his faults Lastly she must take heede that by reporting her owne good deedes and her husbands backwardnesse she doe not disgrace him but she must hide and couer his faults from al sauing those who may helpe to better him and pray vnto God for his amendment for a good wife will not lay the foundation of her owne credit in the ruins of her husbands honour but knowing that it is no small disgrace to the most proper and beautifull body to haue a deformed and mishapen head she will hide it vnder the vaile of secrecie or adorne and beautifie it with the most fauourable report that sinceritie and truth can giue vnto it knowing that a vertuous woman is a crowne to her husband but she that maketh him ashamed is rottennesse in his Pro 12. 4. 1. Iam. 25. 25. bones as it is Pro. 12. 4. Wherein Abigail though otherwise a vertuous woman failed excusing her husband by discouering his folly Sect. 8. That it is lawful for the wife to giue almes these cautions being obseru'd Maine grounds laid for the determining of the question Which cautions being obserued I thinke it lawfull for the wife to giue almes and performe all other workes of mercie as well as the husband the which because it is controuerted I will indeauour to proue And for the better clearing of this point two things are to bee premitted and examined which being throughly knowne will giue sufficient light for the determining of this question the first is the authoritie superioritie and dominion of the husband ouer the wife with all things else which they possesse the second is the communion betweene them both in respect of goods and persons the which are not to bee seuered in the consideration of either of them for the husband is so to exercise his authoritie as that hee doe not neglect the communion which is betweene him and his wife and the wife is so to inioy her communion as that she doe not forget the authority of her husband Sect. 9. Of the superiorite and authoritie of the husband ouer the wife Concerning the former it is to be acknowledged that the husband hath superioritie and authoritie ouer his wife to rule and gouerne her as her head and that she as his inferiour is to subiect her selfe to his rule and gouernement and it cannot be denyed but that also he hath chiefe dominion ouer all their goods and power to rule and manage the maine estate So the Apostle saith that as the head of euery man is Christ so the head of woman is the man 1. Cor. 11. 3. In regard whereof she is in many places of Scripture inioyned to be subiect 1. Cor. 11. 3. vnto her husband in all things and the reason hereof is giuen because in the creation the man was not of the woman but the woman of the man neither was the man created for the woman but the woman for the man 1. Cor. 11. 8. 9. and besides the 1. Cor. 11. 8. 9. man was not first deceiued but the woman and so was first in the transgression as it is 1. Tim. 2. 14. and 1. Tim. 2. 14. therefore it was a part of her punishment that her will should be to be subiect to her husband and that he should rule ouer her Gen. 3. 16. In regard of Gen. 3. 1â— which superioritie it is not lawfull for the wife to take vpon her the managing of her husbands maine estate or to dispose at her pleasure of great and weighty matters because this is a royalty which belongeth to her superiour and head who is the chiefe ruler and king in the little common-wealth of the familie howsoeuer euen in these things a wise and good husband will not neglect the aduice of his discreete wife as being his most faithfull counsailour and created of God purposely to this end that shee might be his helper Sect. 10. That the husbands gouernment must be in the Lord. But withall we must hold that the husbands gouernement and the wiues subiection must bee Col. 3. 18. Eph. 5. 22. 1. Cor. 11. 7. in the Lord and as vnto the Lord. For in this respect hath the husband authoritie ouer the wife as bearing in himselfe the image of God and she is to yeeld
vsurer chuse God himselfe for thy debtor who is the surest pay-master Giue me of mine owne saith Christ and of a creditor make me to become thy debtor and I will repay thee eternall treasures for transitory trifles But vnderstand this soberly For wee cannot as the Debitor factus est non aliquid à nobis aâ—cipendo sed quod ei placuit promittendo Auâ— de verbis Apost serm â—9 Papists dreame make God our debtour by the merit of our works but by his owne free and gracious promise According to that of Austin He is made a debtor not by receiuing something from vs but because it hath pleased him to promise something to vs. For we after one manner say vnto man thou owest me that which I haue giuen thee and after another thou owest me because thou hast promised mee when as thou saiest thou owest me because I haue giuen thee the benefit hath proceeded from thee though it were lent and not giuen But when thou sayest thou owest me because thou hast promised thou requirest that which thou hast not giuen For his goodnesse that hath promised will mooue him to giue lest his fidelity should degenerate into maliciousnesse c. Sect. 5. That it is the end of riches to be imployed on good vses and not locked vp Againe the loue of our money should not hinder vs from doing the works of mercie but rather make vs more diligent in them for he that loueth any thing wisely desireth aboue all that it may attaine to his right and cheife end as being the best which his loue can wish vnto it now the end of our money and riches is not that they should lie rusting and rotting by vs without vse but that they should bee communicated to the glorie of God and the good of our neighbours and therefore seeing the more we loue our wealth the better wee wish vnto it and nothing is better for it then to attaine to these ends they loue it not at all or at least after a foolish manner who by inprisoning their riches and so frustrating their cheife end doe hinder them from attaining vnto their perfection Sect 6. That by giuing our riches to the poore wee long enioy them Finally if wee wisely loue our wealth let it bee our cheife care that we may long enioy it the which we cannot doe by keeping it on the earth for though wee keepe it vnder locke and key bolt and barre continuall watch and ward it may bee lost whilst wee liue but if not so yet when death commeth and for ought wee know it may come to day before to morrow it will spoile vs of all and turne vs naked out of the world as wee came naked into it But the onely meanes to haue the fruit and benefit of our riches for euer is to send them before vs into our heauenly countrey where wee shall haue our euerlasting habitation and the best meanes of transporting them thither is to deliuer them vnto the poore who like trusty porters will carrie them for vs for if wee carry them our selues they will like heauie burthens hinder our iourney and like the camels bunch keepe vs from entring into the straight gate whereas if the poore whom God hath appointed for this seruice carry them for vs we shall auoyd the trouble and escape this danger The which should be a forcible argument to moue vs with a bountifull hand to giue vnto the poore seeing whatsoeuer is so giuen is sent before vs and whatsoeuer is hourded vp in our chests is lost and left behinde vs. And what folly is this there to leaue thy wealth whence thou art departing and not to send it before thee whether thou art going to leaue and loose thy riches in thy Inne and the place of thy pilgrimage and not to transport it into thine owne Country and mansion-house where thou art euer to reside And therefore seeing the onely way to keepe our goods for euer is to part with them for a time and the meanes to preserue them for euerlasting vse is to disperse scatter them amongst the poore members of Iesus Christ and contrariwise the keeping them too carefully on earth is the direct way to loose them in heauen let vs giue that which wee can no otherwise keepe that wee may receiue that which we can neuer loose and if wee thinke that heauen is our home let vs send our wealth thither before vs that we may the more cheerefully trauell after it For hee who is eternally to dwel in those heauenly mansions doth in this life send his heart thither to take possession which that wee may do let vs lay vp our treasures there that so our hearts may bee there also Whereas contrariwise hee whose onely care is to hourd vp riches vpon the earth doth plainely shew that this world is his natiue home and Countrie and that hee hath no right or interest in the heauenly Canaan Sect. 7. That our inestimable gaine counteruaileth our temporary forbearance A second impediment which hindereth men from doing these workes of mercy is because they looke at this great returne of gaine as being many yeares and ages after to bee receiued for though they like these heauenly treasures which the Lord promiseth to those who by giuing to the poore do lend vnto him and cannot but confesse that God is the best and surest Pay-master yet they are discouraged from thus laying out their mony because he seemeth to take long daies of payment and hath appointed the place of receipt in another world whereas they both for place and time are wholy for the present and in truth desire to be paid in their own coine that is in transitory and momentary riches which are subiect to their senses But to these I answere that if they liue onely by sense and not by faith they haue indeed little cause to exchange their earthly possessions for heauenly treasures seeing they can haue no true hope of comming into that place of happinesse or of inioying those diuine riches which are prepared onely for the faithfull and therefore let such keepe their mony till it perish with them But let those who being true Christians can with the eye of faith pearce the heauens and there behold things inuisible continually exercise themselues in these workes of mercy notwithstanding this discouragement seeing they know not how soone the Lord will call them to account and make all reckoninges straight which are betweene them For howsoeuer they may conceiue hope of prolonging their liues to an hundred yeares yet it may be it will not last another moneth or day and so their payment shall be as speedie and quicke as great and inestimable But say that the line of their life should outreach the length of their longest hopes yet haue they good cause to lay out their wealth on this spirituall and heauenly bargaine First because if they will waite and expect with patience they haue such a sure Pay-master who
will not heare them as it is Pro. 21. 13. Pro. 21. 13. Sect. 7. Cheerefulnesse in our words and speeches Secondly the alacritie in the heart appeareth in the mildenesse and sweetnesse of our speeches which the Apostle would haue euer conioyned with our almesdeedes whereof it is that he calleth them εá½Î»Î¿Î³Î¯Î± 2. Cor. 9. 5. to note vnto vs that 2. Cor. 9 5. as these good workes and good words are comprehended vnder the same name so in the action they should neuer be seuered And surely these cheerefull and kinde words are very necessary to be ioyned with those workes of mercy for pouertie and want deiecteth the minde and the discouery of it affecteth the heart of those that sue and craue not onely with shame but also with feare and iealousie least they be thought of their benefactors to be too bold and troublesome in which respects there is great neede that they should not onely speake to their suites but to their hearts and by kinde and louing language apply vnto them such cordials of comfort as may preserue them from fainting in their feares And this the sonne of Syrach requireth chap. 4. v. 8. Let Eccles 4. 8. it not grieue thee to bow downe thine eare to the poore and giue him a friendly answere with meekenesse Contrary whereunto is the practise of those who ioyne with their almes proud expostulations harsh words and vpbraiding speeches feeding the poore as they feede their vntaught dogges which they would haue at command for when they offer them meate they doe withall so sneape and rebuke them that they dare scarcely take it but are ready to let it fall out of their hands and mouthes for feare of beating Of which kinde of men one speaketh fitly There are Gregorie some saith he that when their poore brethren craue necessaries of them before they will giue any thing doe cast out against them contumelious words and performing these offices of pietie at length indeede doe first spoile the grace of their bountie with opprobrious tearmes wherein they seeme not freely to doe a worke of mercie but to make satisfaction for the iniuries which they haue offered when they giue an almes after such contumelies Others there are that chide the poore for comming so often and crauing againe after they haue once or twice relieued them But of these I may with Chrysostome demaund Chrysost in 10. Math. Homil. 36 Tom. 2. Col. 328. Doe they not therefore want meate because thou hast before times relieued them why then doest thou not binde thine owne bellie to the same conditions why doest thou not say to thy stomacke when it craueth meate thou wast filled yesterday and the day before and why doest thou now againe desire more Yea contrariwise thou almost burstest thine owne bellie in filling it beyond measure but turnest away thy face from the poore crauing a little to satisfie his hunger because he asketh againe of thee on whom thou oughtest the rather for this cause take pittie because he is pinched with no small necessitie which forceth him so often to come vnto thee And secondly wee might demaund of them why by the same reason they sue often vnto God for new benefits seeing they haue already receiued many from him sauing that it is to be feared they trouble him not much with many suites and praiers and that what they haue they receiue it rather out of his meere bountie then their own earnest suite and importunitie for otherwise the experience of their owne wants and Gods infinite mercie in relieuing and supplying them would moue them to thinke of the necessitie of the poore and make them more compassionate in helping and succouring them Let vs not therefore staine our good actions with euill words neither after we haue giuen let vs vpbraide Eccle. 41. 22. wherein we shall but discouer our folly for a foole as the sonne of Syrach telleth vs when and 18. 18. he giueth a gift will vpbraid churlishly and the gift of the enuious consumeth the eyes Sect. 8. Cheerefulnesse appeareth by ready giuing Thirdly this cheerefulnesse sheweth it selfe in the manner of the action when it is performed readily and speedily For a gift or almsedeede should not be drawne from the giuer by the importunitie of the receiuer but rather the importunitie should be on his part that giueth in pressing the beneuolence vpon him with vndeniable earnestnesse when as he discerneth in him any modest bashfulnesse or backwardnesse in receiuing of it An example whereof we haue in the Church of Corinth of whom the Apostle testifieth that in communicating to the necessitie of the Saints They were to their power and beyond 2. Cor. 8. 4. their power willing of themselues praying them with much intreatie that they would receiue their gifts Sect. 9. 2. In giuing speedily And with this readinesse must be ioyned speedinesse in giuing and taking our intelligence of our neighbours wants from the report of others or else reading them in their pale visage heauie countenance or poore habit we must let our almes preuent their suite and giue them reliefe before they craue it For as one saith Haec est August Homil. 39. Tâ—m 10. perfecta misericordia c. this is the perfectioÌ„ of mercie that we preuent the suites of the needie and relieue the hungrie before they aske and that mercy is imperfect and it selfe needeth mercy which is extorted with importunate prayers And as it is maimed in it selfe so not so acceptable to the poore for ingratum est beneficium quod diu inter manus dantis Seneca haesit That benefit is vnwelcome and scarce worthy thankes which hath long stucke to the hands of the giuer And therefore herein let vs labour to be perfect as our heauenly father is perfect who oftentimes supplieth our wants before we craue and conferreth vpon vs many benefits which in particular we neuer desired Sect 10. Reasons which may moue vs to giue speedily And this speedinesse in relieuing the poore is implyed by that name διακονία which the Apostle 2. Cor. 8. 4. 9. 1 giueth vnto almesdeedes signifying such a ministration as is performed with speede and diligence being deriued from a word which signifieth to hasten and make speede and is expresly required by the Wise-man in the doing of these workes of mercie Pro. 3. 27. Say not to thy neighbour Pro. 3. 27. goe and come againe and to morrow I will giue thee when thou hast it by thee Vnto which speedy and present dispatch in giuing almes we may be moued by these reasons First because in respect of our neighbour an almes is most seasonable in the time of want and the gift doubled by his desire that receiueth it Againe what knowest thou if to morrow he will neede thy gift the Lord otherwise prouiding for him and so thou shalt loose a fit opportunitie of doing good because thou diddest refuse it when it was offered which will turne thee to
returne vnto vs a fruitefull haruest Sect. 7. That we must giue almes constantly And thus much for the obiect of our almes the time of performing this duetie is daily continually and constantly as our abilitie will beare and the necessitie of the poore shall require according Eccles 11 6 to that Eccles 11. 6. In the morning sow thy seede and in the euening hold not thine hand And this assiduitie in the action is implyed in the obiect For whereas he saith that the godly man giueth to the poore he implyeth thus much that he continueth giuing so long as they continue in their pouertie and that there is no end of his bountie till he seeth an end of their wants Neither doth hee vpbraide the poore man with remembrance of former benefits when he renueth his suites as though it were too great boldnesse in him to craue often and superfluous for himselfe to giue often to the same person but remembring that his heauenly father renueth his mercies vnto him euery morning and harkneth graciously to his suites so often as he wanteth and craueth he imitateth his vnwearied goodnes giueth often to the same poore man according to his owne abilitie and the others necessitie if he see that his wants are not caused through his idlenesse and negligence but through the hand of God lying heauie vpon him Or if God hath prouided otherwise for those whom wee haue formerly relieued this must not put an end to our charitie and almesdeedes seeing the godly man giueth to the poore that is so long as there are any poore so long he giueth his liberalitie not being appropriated vnto any persons but extending it selfe to the same estate and condition of pouerty when as he findeth it in new subiects And therefore as the fountaine sending foorth it streames first filleth one emptie hole as it runneth and then goeth into another and neuer ceaseth till it hath filled all so the fountaine of the righteous mans bounty neuer ceaseth to communicate the streames of his beneficence but after he hath supplyed the wants of one and many he still seeketh after more and neuer thinketh himselfe so rich in good workes and almesdeedes that now he may giue ouer and spend vpon the stocke blessing himselfe in his former bounty but still he continueth his spirituall trade and neuer fainteth vntill the great paimaister haue giuen him an euerlasting reward And because God hath so ordained that there shal alway be poore according to the saying of our Sauiour the poore you shall alway haue Math. 26. 11. with you for the exercise of their faith and patience and of rich mens bountie and obedience that so both being approued both may also be richly rewarded therefore he resolueth to be constant in his beneficence and that in obedience to God who hath commanded it according to that Deut. 15. 11. The poore shall neuer cease out of the land therefore I commaund thee saying thou shalt open Deut. â—5 11. thine hand wide vnto thy brother to thy poore and thy needie in the land The which perseuerance in well doing hath the promise of reward appropriated vnto it Gal. 6. 9. Let vs not saith the Apostle Gal. 6 9. be wearie of well doing for in due season we shall reape if we faint not And therefore as we haue opportunitie let vs doe good vnto all men especially to them that are of the houshould of faith CHAP. 5. What almesdeedes are and of the true causes from which they arise Sect. 1. That men are growne cold in these works of mercie VVE haue intreated according to our order propounded of the action and obiect of almesdeedes seuerally now it followeth that we ioyne them together he hath giuen to the poore In which words he sheweth that it is a vertue or propertie of a godly and righteous man to be liberall in almesdeedes and in those speciall workes of mercie and beneficence whereby the poore and needy are comforted and relieued The which dutie in this frozen age of the world is much neglected by reason that selfe loue and couetousnesse doe so abound and men are growne so cold and carelesse in the performance of these charitable actions that their hearts seeme frozen vnto such an icie if not flinty hardnesse that the deepe sighes and scalding teares of the distressed poore cannot thawe or supple them and their hands stiffe and benummed being forsaken of the kindely heate of charitie and deuotion that they cannot stretch them out to performe these Christian duties yea this vtter neglect or slacke performance of the workes of mercy is to be obserued and euen with teares of blood to bee lamented not onely among carnall worldlings who in respect of other things haue no shew or semblance of any goodnes in them but euen among professours of religion by reason that couetousnesse pride and selfe-loue doe so raigne and rule in the hearts of the most that rhis Christian dutie which is so often commended vnto vs in the Scriptures and magnified so much in the writings of antiquity is growne almost so out of vse that now if euer it needeth vrging Sect. 2. What almes-deeds are In which regard I will the more largely insist vpon it And first I will speake of the dutie it selfe and then of the reasons which may inforce it The dutie it selfe is almesdeedes or giuing to the poore which is a good worke or worke of mercie whereby a Christian out of faith obedience charitie and compassion communicateth and giueth something necessary for the sustentation of life vnto the poore for their reliefe and the supplying of their wants to Gods glory and their mutuall good By which description it appeareth that howsoeuer any man may giue gifts yet onely the Christian and godly man can rightly performe this dutie of almesdeedes For it is a good worke and there is none doe good but those that are good neither is it possible that Math. â— 18 and 12. 33. there should be good fruite vnlesse it spring from a good tree It is a sacrifice vnto God which none can offer but those that serue him yea a Christian sacrifice which not any can offer in an acceptable manner vnlesse they themselues in Christ be first accepted Sect. 3. The true causes of almesdeedes from which they arise 1. Faith But this will more plainely appeare by that which followeth in the description which sheweth the true fountaine out of which almesdeedes flow as faith obedience charitie mercy all which being proper to the godly Christian it followeth that these workes of mercy be also peculiar vnto him First then our almes are to arise from a liuely faith which formalizeth all the Christians actions and putteth the maine difference betweene their workes and the same works done by worldlings For first we are assured that God is good vnto vs before we can shew any goodnesse towards our brethren that he hath giuen vs all we haue before we will part with
obedience vnto him as vnto God in him in all things which are honest lawfull or indifferent But if he commaundeth what God forbiddeth or forbiddeth what God commandeth he is not to be obeyed As if hee shall forbid his wife to sanctifie the sabbath to pray heare the word or to performe the workes of mercie which God inioyneth because herein he beareth not the image of God commaunding as he commandeth but the image of the diuell opposing against God and crossing that which he requireth Againe the Lord is our supreme soueraigne and the husband but subordinate vnto him as his deputie or leiuetenant and therefore whilst he houldeth his subordination vnto Gods gouernement the wife is to hold hers to him because so in obeying him she obeyeth God but if he leaue his subordination and rebell against his soueraigne shee is not to ioyne with him in this rebellion but leauing her subordination vnto him as he hath left his vnto God shee is to disobey him that shee may yeelde obedience to the chiefe commander Sect. 11. Of the communion betweene man and wife The second point to be considered is the communion which is between man and wife through the bond of mariage which extendeth both vnto their persons and goods the communion of persons is so neere and indissoluable that they are no more two but one flesh in which regard they haue no more proprietie in themselues nor absolute power of diposing their owne bodies but either in other according to that 1. Cor. 7. 4. The wife 1. Cor. 7 4. hath not power ouer her owne body but the husband and likewise also the husband hath not power ouer his owne body but the wife So also there is such communion in their goods that there is no absolute proprietie in either of them but it resteth in them both neither haue these words mine and thine any place betweene them seeing they are but one flesh and one body whereof the husband is the head And howsoeuer maried persons speaking of that which they possesse vnto others may say that this is mine to note proprietie yet when they haue relation to one another they imply this community by saying these goods are ours So Iacobs wiues speaking of their goods say that all the riches which God hath taken from our father that Gen. 31 16. is ours though no part of it came by their dowry but through the blessing of God vpon their husbands labours onely it was theirs through the communion of marriage And this communion both of persons and goods is signified yea plainely expressed in our forme of marriage both by the words and actions there vsed the communion of persons by ioyning of hands and by those words with my body I thee worship by which hee professeth that he doth her honour in vouchsafing vnto her the communion of his body for it is the honour of a woman to haue an head and husband the communion of goods by giuing vnto her a ring and as it was the practise heretofore money or gold with it as an earnest of all the rest and by those plaine words with all my worldly goods I thee endow Sect. 12. How farre the communion in goods extendeth Yea will some say but this communion extendeth vnto vse onely I answere it is true for what can be more required then vse where there is no proprietie but that which is in them both yea but say they the proprietie is in the husband and for the common vse which the wife hath in her husbands goods it onely extendeth to her meate drinke apparell and such necessaries as are fit for the maintenance of her person The former hath some colour because the husband hath right to alienate and sell house and land yea An obiection that the husband may dispose of all at his pleasure answered to giue all away if hee please without the wiues consent vnlesse it be her ioynter or dowre I answere that they may doe all this wisely and discreetely for their owne good and of their wiues and children by that authoritie and superioritie which they haue ouer their wiues and goods though they haue no proprietie in them more then they because the action best proceedeth from the predominant cause and chiefe agent but if it be to the wiues hurt and preiudice they abuse their authoritie and sinne against their spouse by infringing the communion and as he who with riot wastfulnesse excesse and ill husbandrie consumeth and mispendeth his estate is a theefe to himselfe so also to his wife in that hee robbeth her of her right which by vertue of the communion of marriage belongeth to her And therefore we reade that when Ananias though he were but an hypocrite sold his possession to relieue the necessitie of the Church yet hee did not doe it without his wiues consent but they ioyned both together in the sale according to the custome of those times Act. 5. 1. Now if any Act. 5. 1. will say that the husband hath more absolute right among vs to dispose of al his goods and possessions at his owne pleasure to this I answere that he hath it not by the law of God but by the positiue lawes of men and I dispute not what a man may doe in foro iudiciali in the courts of men but what he is bound to doe in foro conscientia in the court of conscience Sect. 13. Another obiection answered Secondly the proprietie of the husband hath some shew of reason seeing hee hath power by will to dispose of his goods at his owne pleasure I answere that though he may make such a will in his life yet it is not to take effect till after his death when the band of marriage is dissolued and the communion between them ceaseth Neither is it then lawfull to giue away all from his wife but he is bound to leaue vnto her a good part and share and a part also vnto his children the which generall rule of equitie is by our law wisely and equally determined to be a third part to either of them another third onely being left to his disposing wherein they are like vnto partners who whilest they continue together haue equall right to the whole estate but take euery one his share when their partnership being dissolued they goe from one another Sect 14. That the wife hath communion in goods to al good vses To the other part of the obiection which restraineth the vse onely vnto the meate drinke apparell and such other corporall necessaries I answere that it beseemeth not a christian for haue they power by vertue of this communion to dispose of their goods for all vses sauing doing good may they imploy them at their pleasure for the good of their bodies and may no part be allowed vnto them to dispose of for the good of their soules may they haue enough to pamper their bellies and adorne their backes and to bestow vpon all vses which pride pleasure and
vanitie will call necessary and shall they haue no power to lay vp treasures in heauen nor to send some small part of their wealth by the hands of the poore to those eternall mansions if their husbands do not giue allowance who care not to haue any store laid vp in that countrey because they meane neuer to trauaile thither Let diuines then be ashamed of making such a limitation and restraint which so much tendeth to Gods dishonour in the neglect of charitable and christian duties Sect. 15. The conclusiō of the former point Let this then be the conclusion of this point that the chiefe authoritie ouer the person of the wife and their common estate is in the husband and that the wife hath also communion with him in all he hath both in respect of proprietie and vse taking it in the largest signification for all imployments which may bring good either to her soule or body the which both of them are bound to further in one another by all good meanes it being the most excellent and common dutie of marriage to aduance their mutuall good And therefore the good woman of whom wee reade 2. King 4. 10. ioyneth both these together 2. King 4. 10. and maketh suite vnto her husband in behalfe of the Prophet to acknowledge his superior authoritie but yet attributeth a part of the action to be done vnto her selfe seeing it was to bee performed by those goods in which she had communion with him and this is the cause why shee saith not I will make him a chamber to infringe her husbands authoritie nor doe you make him a chamber to impaire her owne right but let vs I pray thee make him a chamber Neither let any man here say that this maketh against mee because shee would not doe it of her selfe without her husbands consent seeing no man euer dreamed that the wife should take vpon her so to doe if shee can possibly by any good meanes obtaine her husbands allowance Sect. 16. The first reason That all good workes are inioyned vnto the wife as well as vnto the husband And thus hauing vntyed the hardest knots in this controuersie and remoued the maine blocks which did lie in the way the reasons which may further be produced for the clearing of this point will finde a faire and easie entrance And first all good actions and workes of mercie are charged as well vpon the wife as the husband and where any commaundement requiring them is propounded it extendeth as well to the woman as the man as namely relieuing the poore feeding the hungrie visiting the sicke cloathing the naked such like and therefore the wife is no lesse bound to doe them than the husband and liable to the same punishment if she doe neglect them yea not onely these good workes are generally cōmanded to all mankinde but especially to this sexe as appeareth 1. Tim. 2. 10. where the Apostle 1. Tim. 2. 10. forbiddeth women brayded hayre gold pearle and costly array and requireth that instead of them they should as becommeth women professing godlinesse adorne themselues with good works Now if any say that they must doe workes of mercie out of that which is their owne and not out of their husbands goods to this I haue answered that by the vertue of the communion of marriage they haue to all good purposes the lawfull vse of that which is in their possession And if they affirme that shee is inferiour to her husband and therefore must not doe any of these workes without his consent I answere that as shee is inferiour to her husband so both he and she to the supreme soueraigne and therefore though shee is to shew subiection and yeeld obedience to her husband in all things lawfull and indifferent yet not where God commandeth the contrary seeing here the Apostles rule taketh place that it is better to obey God then man For he is the chiefe Act. 5. Lord of all and the husband but a steward and inferiour officer vnder him to dispose of his goods as he commaundeth and to giue vnto his fellow-seruants their portion which belongeth vnto them now if he neglect this duetie and conuert all to his owne vse like a miser or mispend his maisters goods in excesse and riot the wife who is ioyned in commission with him as an inferiour officer is not to ioyne with him in these courses and so make her selfe partaker of his sinne and punishment but to imploy that which is vnder her hand in her maisters seruice and to performe those good duties to her fellow-seruants which he neglecteth Sect. 17. An obiection answered Yea but the husband hath such authority ouer his wife that though in the time of the law she should make a vow vnto God to consecrate any thing vnto his seruice it was in his power to disanull and make it voide To which I answere Num. 30. that vowes were either of things absolutely commanded or of things indifferent either in their owne nature or in respect of circumstances the former vowes are nothing else but the renewing of the generall vow which we made vnto God in baptisme as the Iewes in the sacrament of circumcision and such no power of man can make voide and disanull But these are improperly called vowes being nothing else but duties which we are absolutely bound to performe are not at all left at our choyse But the other sort of vowes which are of things indifferent at the pleasure of the wife may be made voide by the authoritie of the husband and of these that place in the law is to be vnderstood For example if the wife vow unto God that she wil bestow some part of her goods in doing works of mercy the Husbands authoritie cannot make it voide because God himselfe hath required it but if she vow that she will giue such and so great a summe to these vses the husband by his authority may disanull it when as it is more then his estate will well beare or that it is otherwise vnfit in respect of other circumstances being wisely and religiously considered Sect. 18. That works of mercy are commended in the wife as well as in the husband The second reason is that almes-deeds and the workes of mercie are no lesse commended in the Scriptures in the wife then in the husband for as it is heere made a signe or propertie of a blessed man that hee disperseth and giueth to the poore so elsewhere of a vertuous and good woman As Pro. 31. 20. She stretcheth out her hand to Pro. 31. 20. the poore yea she reacheth out her hand to the needie by which phrases of stretching and reachidg out the hand is signified not onely that she giueth somewhat but liberally and to the vttermost of her abilitie And not without good cause is it made a note of a gracious wife because almes deeds are ordinarily done out of houshold store and prouision the administration and disposing
a wise and vertuous woman and therefore might the better do it And who giueth libertie vnto any other but vnto those only who are able to performe these actions vertuously and with some discretion Thirdly it is obiected that Naball was a churle and a foole and therefore it was lawfull for his wife who was wiser then he to dispose of some part of his great estate To which I reply that I giue no authoritie to wiues to giue against their husbands will vnlesse they be such Naballs and wicked churles who by no perswasions will be drawne to the doing of any good Yea but he must be not only a churle but also a foole such as Naball was To which I answer that who so doth well consider Naballs answer to Dauids messengers and compareth it with Dauids present estate who with his company liued in the sight of carnall men like fugitiues and out-lawes he will finde more wickednesse in it then want of worldly wit Wickednes I say because hee did not like his wife beleeue Gods promises made to Dauid concerning his establishment in the kingdome when as he saw him in this afflicted estate Secondly because therein hee sheweth his churlishnes auersenes to any good particularly to releeue the distressed seruants of God though he had abundance in his hands to bestow superfluously in riotous feasting those he fauoured Thirdly that he was more wicked then witlesse it appeareth by his seruants words to Abigail v. 17. who said that he was such a wicked person or sonne of Belial that no man durst speake to him whereas folly in the master worketh rather contempt than feare in the hearts of seruants and also by Abigail her words to Dauid who ioyning his wickednes with his folly sheweth that his folly chiefly consisted in his wickednesse though he might haue worldly wit yet he was destitute of true spirituall wisdome which chiefly consisteth in godlinesse and in the feare of the Lord. Neither do we leaue libertie to wiues to perform these workes of mercy without the allowance of their husbands vnles they be such fooles that is such carnall worldlings as will neither themselues doe good nor by their good wills suffer others for though these be not fooles and mad-men because they haue the vse of reason yet are they foolish and mad in respect of christianitie seeing their reason is quite opposite and contrary to religion Sect. 23. Another example hereof wee haue in those godly women commended by S. Luke namely The examples vrged which the Euangelist mentioneth Luk 8. 3. Ioanna the wife of Chuza Herods steward Susanna and many others who of their substance ministred vnto our Sauiour Christ For whereas some answer that it is likely that they did it with the allowance of their husbands this conceit hath little ground for it is not probable that a man so highly in fauour with Herod would shew such loue to our Sauiour whom his master contemned or rather hated And secondly if this good worke had beene done by the consent of their husbands it is likely that the Euangelist would haue ascribed the action to them as the chiefe agents and not to their wiues only giuing them alone the praise of this charitable bounty Sect. 24. Last reason taken from the custome of the Cuntrey The last reason to proue the lawfulnes of these charitable workes and almes-deeds done by wife and religious wiues is the custome of our countrey which ordinarily authorizeth them to doe these workes if their power be not iustly restrained by their husbands for their abusing of it In regard wherof there is no reason that any should insnare and trouble the consciences of any vertuous wiues by perswading them that these workes of mercy are not done lawfully by them vnlesse they haue speciall commission from their husbands seeing this christian custome sufficiently authorizeth them if they haue no lawfull restraint by their superiour authoritie Sect. 25. Their obiectiō answered who say that this libertie granted to wiues is dangerous Yea but though this doctrine be true yet it is dangerous to be published seeing many vndiscreete weomen will abuse it to the vndoing of their husbands and the ruining of their estates To which I answere that it is but a carnall conceipt to dreame that any euill can come by the discouerie of a religious truth or though there should yet fiat iustitia ruat coelum let truth and right be maintained though the inconueniences which follow it be neuer so great What if some abuse their swordes must therefore all men be disarmed of their weapons What though some abuse their power and authoritie must therefore all bee disabled deposed from their gouernment what if the Gospell it selfe which in it owne nature is the sauour of life vnto life becommeth to some through their corruption the sauor of death vnto death must therefore the mouthes of Gods Ministers be stopped and the preaching of the Gospell be interdicted and what though Christian libertie and right being knowne vnto wiues some abuse it through their impietie and indiscretion let the sinne bee vpon their heades who abuse the truth of God but let not for this those which are discreet and vertuous be kept ignorant of their dutie and haue their consciences insnared and burthened with that which is not sinfull but in bare conceit yea in truth with that which is honest charitable and commendable seeing when they know their Christian libertie they will so much the more conscionably and carefully circumspectly and discreetly vse it and not rashly rush beyond their boundes And as for others what great danger is there lest by vndiscreet giuing they should hurt and ruine their husbands estates seeing they haue alwaies a superiour authoritie in their hand to restraine their excessiue and vnlawfull liberalitie or if any at all yet how farre lesse is the perill by teaching their libertie in the vse of their goods for the doing of the workes of mercy then for their diet and apparell seeing whereas one man receiueth hurt in his estate by his wiues too much bountie toward the poore and such like workes of mercie many hundreds are impouerished by their too much daintinesse and curiosity in furnishing their table and their excessiue costlinesse and brauery of apparell Howsoeuer it is yet I am sure no foolish wiues can iustly beare themselues out by any thing before spoken in their vndiscreet lauishnes nor that any husbands who are vertuous and religious wise and louing to their spouses haue any iust cause of complaining seeing such will goe with them in all good actions yea also before them in the light of an holy Christian example and in that regard their wiues may not goe without them but take their counsell in all workes of Christian charity Neither in truth haue any the least colour to take exceptions but vncharitable worldlings and churlish Nabals to whose wiues alone this libertie is giuen of doing workes of mercy without their
are assuredly good vnto the receiuers and in respect of the giuers thus much may be said that they do much better than those who doe neglect them altogether taking no care that any good should be done either in their liues or after death And though now they can keepe their goods no longer yet being to part with them of necessitie it is good that they make choice freely to bestow them on these good vses wherein they are much to bee preferred before those who bestow them vpon such vses as are either euill superfluous superstitious or meere worldly and carnall Neither may they iustly be taxed for doing these good workes now but their long delay is to be blamed and because they would not be perswaded to do them sooner Sect. 5. Giuing in our life time is much more commendable and acceptable Which fault that we may auoyde let vs consider that it is much better and more commendable to giue liberally to these good vses in our life time making our owne hands our executors and our eyes our ouer-seers than to leaue our goods to these vses to bee disposed of at the discretion of others According to that Eccli 18. 22. Eccli 18. 22. 25 Let nothing hinder thee to pay thy vow in due time and deferre not vntill death to be iustified When thou hast enough remember the time of hunger and when thou art rich thinke vpon pouertie and neede Secondly it is much more acceptable to God as being a more infallible signe of a stronger faith and more firme affiance in him For if in our life time we giue our goods to the poore because God requireth it we therby euidently declare that we rest vpon Gods prouidence and promises for our prouision seing we dis-furnish our selues of a good part of our meanes euen whilest we haue occasion to vse them Whereas if we keepe all to our selues till the honre of death we may be well suspected of diffidence and want of faith which is the cause why we doe not trust so much in God as in our owne prouision and store which we haue about vs. So also it is an euidence of greater loue and obedience if at Gods commandement and for his sake wee can willingly part with our goods when they are still in our power and might be conuerted to our owne vse than if we bestow them to such vses when as death approaching we can keepe them no longer For it is a small matter to giue vnto God that which though we would neuer so fayne we cannot carry with vs and it is next to neglecting to doe so late For what great thing is it if we be perswaded to put off our clothes when as we are ready to go to bed to giue away the reliques of our meate in the Inne when we are ready to take horse and to set forward our iourney into another country Yea what thanks is it if we then giue away our apparell when we haue so long worne it that it will hange on our backes no longer and then part with our meate when whether we will or no it shall be taken from vs especially when it is done in this hope that our rotten raggs shall be changed into robes of immortalitie and our perishing meate shall be supplyed with the bread of life To which purpose an ancient Father saith Alas poore wretch Basil in Diuit auaros Serm. 2. wilt thou then be liberall and kinde vnto men when as thou canst no longer liue among them shall I then only say that thou art louing to thy brethren when as I shall see thee a dead carcase Thou art no doubt worthy great praise of thy liberalitie and great honour and grace is due vnto thee when lying in thy graue and being turned vnto dust thou shalt appeare munificent and bountifull Sect. 5. Giuing in our life-time most seasonable and best fitted to occasions Thirdly It is required not only that we giue but also that we giue seasonably and that is when we see our neighbours wants and haue power and abilitie to helpe and relieue them for as in sowing our seede we doe not thinke it enough if at some times wee be ready to cast it into the ground but we haue also speciall respect to the season and seede-time so is it in sowing the seeds our almes deeds which if wee sow not before death it is as if we should deferre the sowing of our seede till the very time when we should reape our haruest Now are we sayling towards to the Holy Land and these works of mercy like a good gale of winde driue vs forward vnto the wished hauen now are we to dispatch our spirituall market wherein God offereth vnto vs for temporarie trifles euerlasting treasures now is the time of our christian warfare wherein we are to fight against the deuill the world and our owne carnall and couetous lusts and then we ouercome the world and our selues when we are wholy taken vp with the workes of mercy and can part with our earthly goods in loue towards God and compassion towards our neighbours But if we deferre them till after death and will giue nothing to the poore till all must be taken from vs it is like a faire gale of winde after ship wracke as if we should set out our wares when the market is done make great braggs of our valour when the fight is finished and we put to flight Besides the workes of mercy are best done when they are fitted to the occasions and wants of those vnto whom they are performed and not to giue vnto them when their necessitie requireth but when we can best spare our goods is as if the steward should giue foode to the familie not at meale-times or when they are most hungry but when as himselfe hath nothing else to doe or when he can keepe the foode in his store-house no longer because theeues haue digged through the wall and are now ready with violence to take it away from him Sect 6. No certaintie of doing good by legacies Fourthly It is much better that we doe our selues the workes of mercy in our life time than to leaue them to bee done by others after our deaths not onely because the seed-time being much more seasonable we may assuredly expect a much more fruitfull haruest but also because if we doe not take the time present and relieue our poore brethrē whilest it is in the power of our Pro. 3. 27. hands to doe it we can haue no certaintie that they will euer be done by vs at all For either we may be stripped of all our goods before our death and so haue nothing to bequeath to these vses or death may take vs suddenly away and giue vs no time to dispose of our goods or our sicknes may be of such a nature that it will depriue vs of the vse of our memory and vnderstanding or else if all things be left in good order by our Will yet
wherof doth more properly and immediately belong to the woman then to the man as we may see by the current of that whole chapter So the Apostle would haue the younger women to marry beare children and guide the house 1. Tim. 5. 14. The which when the Husband alloweth hee giueth honour to his wife as the Apostle requireth 1. Pet. 3. 7. and contrariwise disgraceth her when hee 1 Pet 3. 7. turneth her out of this her office viceregency For as the man is the principall getter of the estate and the bringer of it in so the wise administration of it for the good of the husband and familie belongeth vnto the woman not onely by speciall commission from him for euery action and imployment but as she is a Wife by vertue of her calling place and office if at least she be not limitted and restrained for her misgouernment and want of discretion in abusing and mispending their estate by the superiour authority of her husband And as in the common-wealth the King though he hath supreame authority ouer all yet doth not take vpon him to administer all the affaires of the kingdome but hath vnder him many inferiour officers who by vertue of their place and office mannage great and weighty affaires without any speciall commission for particular actions and although hee hath euer in his hand a superiour power ouer them to call them to account and to turne them out of their offices when they mis-behaue themselues and abuse his name and authoritie yet so long as they holde their place and office they may iustly execute the affaires and duties that belong vnto it so is it also in the little common-wealth of the house and family for when the husband hath chosen a wife the administration of houshold affaires belongeth vnto her by vertue of her place and calling vnlesse she be suspended from this power and liberty for her vniust and vndiscreete abusing of it and for the husband to intermeddle more then necessity requireth with her domesticall businesse is as if a King would be Chancelour Treasurer Cheife Iustice and all himselfe though hee had officers appoynted to all these places which were but to ouerburthen himselfe and abase his Royall condition and also to wrong those who are deputed to these offices by distrusting causelesly their fidelitie and sufficiency Sect. 19. 3. Reason because the wife is appointed by God to be an helper in all good things Thirdly God the first Instituter of mariage gaue the wife vnto the husband to bee not his Gen 2. 18. seruant but his helper counseller and comforter The which duties she is bound to performe not onely in respect of temporall affaires but also of those things which appertaine to godlinesse and euerlasting happinesse and therefore if hee neglect religious and charitable duties shee is not onely bound to mooue and perswade him vnto them but also if hee still neglect them to doe them her selfe for him lest the sinne and punishment lie not onely vpon him but also vpon her and the whole familie For if Zeppora performing Exod 4. 25. a duty which belonged vnto her husband and not vnto her auerted Gods iudgements from him the inflicting whereof was begun for his neglect how much more may a good and vertuous wife doe the like when her husband neglecteth these common duties which belong indifferently to them both Sect. 20. 4. Reason That the wife should be in a worse condition than a seruant if shee might not giue almes Fourthly if a wife had no libertie to doe these almes-deedes and workes of mercy without speciall commission from her husband then were she in as bad an estate as the basest seruant seeing they also may giue almes and doe these workes when they haue leaue from their masters Yea in truth the wiues seruitude should be farre worse than of the meanest seruant for it is the most grieuous bondage to bee bound from doing good and restrayned from expressing our good will by our workes and actions now the poorest seruants may according to their smal estate giue almes and doe good out of that which is their owne and earned by their painfull labours and so though they giue little yet giuing according to their abilitie they may like the poore widdow that cast in her mites be rich in good works and richly rewarded in the life to come whereas the wife though shee haue neuer so much vnder her hand yet may giue nothing of it nor haue any libertie without licence to expresse the bounty of her heart in the outward action or if shee doe according to their conceipt shee doth not therin a worke of mercy but sinneth stealeth and thereby maketh her-selfe lyable to Gods wrath and punishment Neither will it helpe them to say that her estate is better because hauing more interest in her husbands loue shee may obtaine his consent and so giue more liberally then a seruant seeing this doth not make her bondage lesse in it owne nature but only lighter through her husbands loue neither is her chaine taken from her but whereas before shee was as is were bound with it to a poste now shee walketh about with it in her husbands hand Sect. 21. 5 Reason That the last sentence shall be pronounced to wiues as well as husbands Fiftly I would faine know if the sentence of euerlasting happinesse will not equally and alike be pronounced at the latter day to the wiues as well as to the husbands for their alike doing these workes of mercie but according to their opinion the Iudge should not say to many wiues I was hungry and yee fed mee I was thirste and Matth 25. 34. you gaue me drinke but you would haue done these things if your husbands would haue suffred you but yet neglected mee in my members though I was in great extremitie because you had not their consent Sect. 22. The 6. reason grounded on examples as 1. of Abigail 1 Sam. 25. Sixtly the power of the wife to giue almes appeareth clearely by the examples of holy women in the scriptures as of Abigail who not only without the knowledge but contrarie to the minde of her husband Naball plainely expressed by his absolute refusall gaue a great present to Dauid and his followers for their reliefe Vnto which it is answered that Abigails example is no rule for other women for then by the same reason it should be lawfull to call their husbands fooles as she did But to this I reply that we must distinguish betweene the infirmities shewed in the action and the action it selfe the infirmities and imperfections no man alloweth but for the action it selfe it was good and shee pronounced by holy Dauid blessed for it yea he blesseth God as being the chiefe author who stirred her vp to the doing of this charitable action v 32. Blessed be v. 32. the Lord God of Israel who hath sent thee to meete mee this day Secondly it is said that Abigail was